The 10 RashiYomi Rules
Their presence in Rashis on Parshat Mattos-Masay
Volume 14, Number 22
This weeks Weekly Rashi with Hebrew/English source tables
Is accessible at http://www.Rashiyomi.com/rule1422.htm
(c) RashiYomi Incorporated, Dr. Hendel, President, July 7 th, 2010
Visit the Rashi website http://www.Rashiyomi.com

The goal of this Weekly Rashi Digest is to use the weekly Torah portion to expose students at all levels to the ten major methods of commentary used by Rashi. It is hoped that continual weekly exposure to these ten major methods will enable students of all levels to acquire a familiarity and facility with the major exegetical methods. Although I frequently use my own English translations of biblical verses and Rashi comments, the Hebrew and English translations in the source tables are derived from online parshah files at chabad.org who in turn acknowledges the Judaica Press Complete Tanach, copyright by Judaica Press.

    1. RASHI METHOD: REFERENCES
    BRIEF EXPLANATION: Commentary on a verse is provided thru a cross-reference to another verse. The cross references can either provide
    • (1a) further details,
    • (1b) confirm citations, or
    • (1c) clarify word meaning.
    This examples applies to Rashis Nu35-12a
    URL Reference: (c) http://www.Rashiyomi.com/w34n4.htm;
    Brief Summary: Nu35-12 speaks about saving the accidental murderer from the avenger; There is no death penalty if the avenger kills the murderer (Dt19-06)

Verse Nu35-12a
Hebrew Verse וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט:
English Verse These cities shall serve you as a refuge from an avenger, so that the murderer shall not die until he stands in judgment before the congregation.
Rashi Header Hebrew מגאל
Rashi Text Hebrew מפני גואל הדם שהוא קרוב לנרצח:
Rashi Header Enlish from an avenger
Rashi Text English From the avenger of the blood, a kinsman of the murder victim. — [Mak. 12a]

Verse Nu35-12a, discussing the creation of refuge cities for accidental murderers states And they shall be to you cities for refuge from the avenger; that the man slayer should not die, until he stands before the congregation in judgement. Rashi clarifies the underlined words refuge from the avenger by referencing verse(s) Dt19-06, discussing a case of accidental murderer which states Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; though he was not deserving of death, since in times past he did not hate him. Hence the Rashi comment: When Nu35-12a discusses designating cities for refuge from the avenger it refers to saving the murderer from an avenging murderer who would not receive the death penalty as indicated in Dt19-06.

Text of Target verse Nu35-12a Text of Reference Verse Dt19-06
And they shall be to you cities for refuge from the avenger; that the man slayer should not die, until he stands before the congregation in judgement. Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; though he was not deserving of death, since in times past he did not hate him.
Rashi comments: When Nu35-12a discusses designating cities for refuge from the avenger it refers to saving the murderer from an avenging murderer who would not receive the death penalty as indicated in Dt19-06.

Advanced Rashi: Rashi does not explicitly bring down Dt19-06. Rashi simply comments on the word avenger by stating: From the avenger of blood that is a relative of the murdered. However, a careful examination shows that Nu35-12 uses the word avenger while Dt19-06 uses the phrase avenger of blood. Rashi chose this phrase - avenger of blood - so as to refer to Dt19-06. Dt19-06 clarifies Nu35-12 since it explicitly indicates the lack of a death penalty if the avenger of blood kills the murderer. For this reason we have classified this Rashi as using the reference method even though no explicit reference is made. Such non explicit reference Rashis occur frequently. As can be seen Rashi can use non-explicit nuancing when using the reference method.

      2. RASHI METHOD: WORD MEANING
      BRIEF EXPLANATION: The meaning of words can be explained either by
      • (2a) translating an idiom, a group of words whose collective meaning transcends the meaning of its individual component words,
      • (2b) explaining the nuances and commonality of synonyms-homographs,
      • (2c) describing the usages of connective words like also,because,if-then, when,
      • (2d) indicating how grammatical conjugation can change word meaning
      • (2e) changing word meaning using the figures of speech common to all languages such as irony and oxymorons.
      This examples applies to Rashis Nu35-22a
      URL Reference: (c) http://www.Rashiyomi.com/rule1225.htm Brief Summary: PITHOM = suddenly. PETHA = unexpectedly.

Verse Nu35-22a
Hebrew Verse וְאִם בְּפֶתַע בְּלֹא אֵיבָה הֲדָפוֹ אוֹ הִשְׁלִיךְ עָלָיו כָּל כְּלִי בְּלֹא צְדִיָּה:
English Verse But if he pushed him accidentally, without malice, or threw an object at him without premeditation,
Rashi Header Hebrew בפתע
Rashi Text Hebrew באונס. ותרגומו בתכיף שהיה סמוך לו, ולא היה לו שהות להזהר עליו:
Rashi Header Enlish accidentally
Rashi Text English Heb. בְּפֶתַע, by accident, but the Targum renders בִּתְכֵף, “suddenly,” [meaning] that he was next to him and he had no time to take precautions against [killing] him.

When Rashi uses the synonym method he does not explain the meaning of a word but rather the distinction between two similar words both of whose meanings we already know.

    The following Hebrew words all refer to suddenness.
  • Pay-Tauv-Aleph-Vav-Mem, Pithom, suddenly;
  • Pay-Tauv-Ayin, PeTha unexpectedly.

In our article Peshat and Derash: A New Intuitive and Logical Approach, which can be found on the world-wide-web at http://www.Rashiyomi.com/rashi.pdf we have advocated punchy translations of Biblical verses as a means of presenting Rashi comments. The following translation of verse Nu35-22 embeds the Rashi translation Petha means unexpectedly. But if he thrust him unexpectedly without enmity, or hurled upon him any thing without lying in wait,

Advanced Rashi: We have translated the words Pithom and Petha as meaning suddenly and unexpectedly based on context. This may also be partially supported by the resemblance of the Pay-Tauv-Ayin and Pay-Tauv-Cheth roots. Pay-Tauv-Cheth means Door. So unexpectedly in Hebrew means from behind the door; a concept indicating nearby and present but unseen so it is unexpected. There is a certain amount of conjecture in our translations since there are very few verses with either of the words and the etymologies although possibly supportive don't prove anything.

    More importantly our translations mirror Jewish law.
  • A non-sudden attack doesn't always carry a death penalty. For example if I throw a knife, with intent to kill, at a person with a shield, then I am exempt from a death penalty if the shield is removed (even if I am the one removing it). The point here is that the act of murder is not immediate since the knife must fly through the air and penetrate the person and therefore intermediate action (such as shield) may prevent death. Needless to say an act of murder has been committed; however it is not punishable by death. However in some situations, e.g. throwing a knife at a person without a shield, non-suddenness does not exempt from a death penalty.
  • An unexpected attack doesn't always carry a death penalty. For example, if I threw a knife, and after I threw it someone came out from behind the door (Pethach = door = behind the door = unexpected) then the act is neither considered willful nor negligent.

The above interactions between the translations and details in Jewish law afford us a rare glimpse at the interaction of language and law.

      3. RASHI METHOD: GRAMMAR
      BRIEF EXPLANATION: Rashi explains verses using grammar principles, that is, rules which relate reproducable word form to word meaning. Grammatical rules neatly fall into 3 categories
      • (a) the rules governing conjugation of individual words,Biblical roots,
      • (b) the rules governing collections of words,clauses, sentences
      • (c) miscellaneous grammatical, or form-meaning, rules.
      This examples applies to Rashis Nu35-32b
      URL Reference: (c) http://www.Rashiyomi.com/w34n4.htm
      Brief Summary: Brief Summary: The INFINITIVE FORM can also indicate ATTRIBUTION. Hence Nu35-32b translates as Don't take bribes for a FLEED to a refuge city

Verse Nu35-32b
Hebrew Verse וְלֹא תִקְחוּ כֹפֶר לָנוּס אֶל עִיר מִקְלָטוֹ לָשׁוּב לָשֶׁבֶת בָּאָרֶץ עַד מוֹת הַכֹּהֵן:
English Verse You shall not accept ransom for one who has fled to his city of refuge, to allow him to return to live in the Land, before the kohen has died.
Rashi Header Hebrew לנוס
Rashi Text Hebrew כמו לנס, כמו (מיכה ב, ח) שובי מלחמה, ששבו מן המלחמה, וכן (צפניה ג, יח) נוגי ממועד, וכן (יהושע ה, ה) כי מולים היו, כאשר תאמר שוב על מי ששב כבר, ומול על מי שמל כבר, כן תאמר לנוס על מי שנס כבר, וקורהו נוס כלומר מוברח. ואם תאמר לנוס לברוח, ותפרשהו לא תקחו כופר למי שיש לו לברוח לפטרו מן הגלות, לא ידעתי היאך יאמר לשוב לשבת בארץ, הרי עדיין לא נס ומהיכן ישוב:
Rashi Header Enlish has fled
Rashi Text English Heb. לָנוּס, is equivalent to לְנָס, “for the one who has fled.” Similarly,“those who returned (שׁוּבֵי) from the war” (Mich. 2:8). Similarly,“Those who are removed (נוּגֵי) from the appointed season” (Zeph. 3:18);“for [all the people…] were circumcised (מֻלִים)” (Josh. 5:5). Just as you say שׁוּב in reference to one who has already returned, and מוּל regarding one who is already circumcised, so will you say לָנוּס for one who has already fled. He is called נוּס, that is to say, ‘an escapee.’ If you say that לָנוּס means ‘to flee,’ and explain it thus: You shall not accept ransom for who must flee, in order to absolve him from exile, then I do not know how it can say,“to return to live in the Land” for if he has not yet fled, from where should he return?

Most people know that the Biblical meaning of a word is determined by its underlying three-letter root. The Biblical root can be conjugated in different a) persons, b) tenses, c) pluralities, d) genders, e) constructions and f) modalities. For example I watched has a different conjugation then I will be watched even though both phrases will use the same 3 letter Hebrew root.

Rashi explains that the infinitive form can also indicate attribution. Hence Rashi translates Nu35-32b discussing the prohibition of bribes from residents of the refuge cities, as And you shall take no ransom for him who has fleed to his city of refuge, that he should come back to live in the land, until the death of the priest.

Advanced Rashi: We have followed our custom of embedding the Rashi comment in the body of the translation. Rashi also discusses the possibility of translating the Hebrew as the infinitive. In such a case the verse would read And you shall take no ransom to flee to his city of refuge, that he should come back to live in the land, until the death of the priest. Rashi rejects this as not making sense: Why should a person outside the refuge city need to bribe to come back to live in the land? For this reason Rashi interprets the infinitive form as indicating attribution. Rashi also brings several other examples.

    4. RASHI METHOD: ALIGNMENT
    BRIEF EXPLANATION: Aligning two almost identically worded verselets can suggest
    • (4a) 2 cases of the same incident or law
    • (4b) emphasis on the nuances of a case
    • (4c) use of broad vs literal usage of words
    This examples applies to Rashis Nu34-18a Nu34-29a
    URL Reference: (c) http://www.Rashiyomi.com/rule1225.htm
    Brief Summary: 1) Take one representative per tribe to INHERIT the land. 2) These are the people who God commanded to TRANSFER INHERITANCE to the Jews in Israel.

Verse Nu34-18a
Hebrew Verse וְנָשִׂיא אֶחָד נָשִׂיא אֶחָד מִמַּטֶּה תִּקְחוּ לִנְחֹל אֶת הָאָרֶץ:
English Verse You shall take one chieftain from each tribe to [help you to] acquire the land.
Rashi Header Hebrew לנחול את הארץ
Rashi Text Hebrew שיהא נוחל וחולק אותה במקומכם:
Rashi Header Enlish to [help you] to acquire the land
Rashi Text English To take possession of the land and apportion it in your stead.

The table below presents an aligned extract of verses or verselets in Nu34-18, Nu34-29. Both verses/verselets discuss the tribal representatives who participated in the apportionment of Israel to the Jews. The alignment justifies the Rashi comment that: The conjugation of the two verbs in Nu34-18,Nu34-29 are different. Nu34-18 uses a conjugation indicating an active voice while Nu34-29 uses a conjugation indicating an intensive voice. The alignment suggests that the two voices have different meanings. We translate the active voice as indicating inheritance and we translate the intensive voice (Piel) as indicating causation, transfer of inheritance. In other words, the representatives besides causing transference of inheritance of Israel to their respective tribes also particpated in the inheritance and inherited land with their tribes [I think the emphasis is that the representatives were not outside the apportionment process but rather part of it. Good reps should particpate and not be non-involved.]

Verse Text of Verse Rashi comment
Nu34-18 And you shall take one representative of every tribe, to inherit the land. The conjugation of the two verbs in Nu34-18,Nu34-29 are different. Nu34-18 uses a conjugation indicating an active voice while Nu34-29 uses a conjugation indicating an intensive voice. The alignment suggests that the two voices have different meanings. We translate the active voice as indicating inheritance and we translate the intensive voice (Piel) as indicating causation, transfer of inheritance. In other words, the representatives besides causing transference of inheritance of Israel to their respective tribes also particpated in the inheritance and inherited land with their tribes [I think the emphasis is that the representatives were not outside the apportionment process but rather part of it. Good reps should particpate and not be non-involved.]
Nu34-29 These are they whom the Lord commanded to transfer the inheritance to the people of Israel in the land of Canaan.

Advanced Rashi: This Rashi can equivalantly be derived by the grammar principle since Nu34-18 uses the active voice while Nu34-29 uses the intensive voice. As is well known the intensive voice can sometimes refer to causative action (The Piel and Hifil voices can both indicate causality.) I have classified this Rashi as primarily using the alignment method since the intensive voice by itself does not imply causality. Rather it is the combination of different voices plus the alignment that drives the Rashi inference.

      5. RASHI METHOD: CONTRADICTION
      BRIEF EXPLANATION:Rashi resolves contradictory verses using 3 methods.
      • (5a) Resolution using two aspects of the same event
      • (5b) Resolution using two stages of the same process
      • (5c) Resolution using broad-literal interpretation.
      This examples applies to Rashis Nu35-02a Nu35-04a
      URL Reference: (c) http://www.Rashiyomi.com/w34n4.htm
      Brief Summary: Brief Summary: a) The city OUTSKIRTS = 1000. b) From city border to end = 2000. 1st 1000 for gardens; 2nd 1000 for vineyards and fields.

Verse Nu35-02a
Hebrew Verse צַו אֶת בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם:
English Verse Command the children of Israel that they shall give to the Levites from their hereditary possession cities in which to dwell, and you shall give the Levites open spaces around the cities.
Rashi Header Hebrew ומגרש
Rashi Text Hebrew ריוח מקום חלק חוץ לעיר סביב להיות לנוי לעיר, ואין רשאין לבנות שם בית ולא לנטוע כרם ולא לזרוע זריעה:
Rashi Header Enlish open spaces
Rashi Text English Empty belts of land surrounding each city, so as to beautify the city. It was forbidden to build a house, plant a vineyard or sow seed there. — [Arachin 33b]

The table below presents two contradictory verses. Both verses talk about the outskirts of the Levite cities The underlined words highlight the contradiction. One verse says the outskirts of the city will be 1000 cubits while the other verse says from the city border to end will be 2000 cubits. Which is it? Are the outskirts 1000 or 2000 cubits Rashi simply resolves this using the 2-aspects method: a) The outskirt of the city - the place set aside for gardens and city beautification - occupied 1000 cubits. b) The remainder of outside of the city - the next 1000 cubits - was set aside for planting fields and vineyards.

Summary Verse / Source Text of verse / Source
The outskirts (for gardens and city beautification) is 1000 feet. Nu35-04 And the outskirts around the cities, that you shall give to the Levites, shall reach from the wall of the city outward a thousand cubits around
The total distance from the city border is 2000 cubits. The 2nd 1000 cubits is for planting fields and vineyards. Nu35-05 And you shall measure from outside the city on the east side 2000 cubits, and on the south side 2000 cubits, and on the west side two thousand cubits, and on the north side two thousand cubits, and the city shall be in the midst. This shall be to them the outskirts of the cities.
Resolution: 2-Aspects a) The outskirt of the city - the place set aside for gardens and city beautification - occupied 1000 cubits. b) The remainder of outside of the city - the next 1000 cubits - was set aside for planting fields and vineyards.

Advanced Rashi: Today we have a special treat. Normally we only review Rashi in this email group. However as the yearly cycles grow repetitiously we try and add items. Today we add a controversy between the Rambam and Rashi on how to interpret these contradictory verses. For if the contradiction method only explained Rashi it would not be universal but specific to one commentator. Our goal in this email list is to show that the 10 Rashi methods and 30 Submethods are universal to all commentators. To prove this we must show how the Rambam, using the same method, arrived at a different conclusion!

While Rashi resolves the contradiction presented above using the 2 aspects method, Rambam resolves the contradiction presented above using the 2 stages method. The Rambam holds that in the first stage of creating city outskirts we lay out 1000 cubits on each side for city gardens and city beautification; in the 2nd stage of creating city outskirts we measure out an additional 2000 cubits on each side of the city plus garden outskirts. These 2000 cubits are for planting fields and vineyards.

Thus the superficial controversy between Rashi and Rambam is whether we have 2000 cubits of outskirts (Rashi) or 3000 cubits of outskirts (1000 cubits plus 2000 cubits according to Rambam).

But the deep controversy between Rashi and Rambam is whether we resolve the contradiction through the 2 aspects or 2 stages method.

As the yearly cycle evolves we hope to have more applications of our 10 basic methods and 30 submethods to controversies among the early authorities.

    6. RASHI METHOD: STYLE
    Rashi examines how rules of style influences inferences between general and detail statements in paragraphs.
    • Example: Every solo example stated by the Bible must be broadly generalized;
    • Theme-Detail: A general principle followed by an example is interpreted restrictively---the general theme statement only applies in the case of the example;
    • Theme-Detail-Theme: A Theme-Detail-Theme unit is interpreted as a paragraph. Consequently the details of the paragraph are generalized so that they are seen as illustrative of the theme.
    This examples applies to Rashis Nu35-23c
    URL Reference: (c) http://www.Rashiyomi.com/rule1225.htm
    Brief Summary: Willful and negligent murder require an initial intended DOWNWARD force. An initial intended UPWARD force is neither willful nor negligent (since gravitational force participated)

Verse Nu35-23c
Hebrew Verse אוֹ בְכָל אֶבֶן אֲשֶׁר יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ:
English Verse or, with any stone which is deadly, and without seeing [his victim] he threw it down at him and it killed him, but he was not his enemy and bore him no malice
Rashi Header Hebrew ויפל עליו
Rashi Text Hebrew מכאן אמרו ההורג דרך ירידה גולה, דרך עלייה אינו גולה:
Rashi Header Enlish he threw it down at him
Rashi Text English From here they said that the one who kills by way of a falling action is exiled, but if [he kills] by means of an upward action is not exiled. — [Mak. 7b]

Certain Biblical paragraphs are stated in an example form. In other words an example of a law is stated rather than the full general rule. The reader's task is to generalize the example. The idea that all Biblical laws should be perceived as examples (unless otherwise indicated) is explicitly stated by Rashi (Pesachim 6.). This is a rule of style since the rule requires that a text be perceived as an example rather than interpreted literally. The Rabbi Ishmael style rules govern the interpretation of style.

Verses Nu35-23:25 discussing negligent murder which leads to banishment to the refuge cities states Or with any stone, whereby a man may die, without seeing him, and he felt it upon him, that he died, and he was not his enemy, nor sought his harm; Then the congregation shall judge ... And the congregation shall deliver the slayer from the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, ... Rashi commenting on the underlined phrases states: A status of willful or negligent murder requires an initial downward (falling) thrust. However a death that took place from something falling after an initial upward thrust - e.g. 1) a person climbing up a ladder who fell, 2) a person climbing up a ladder, one of whose rungs dislodged and fell and 3) a pail carried by a person climbing up a ladder, which subsequently fell and killed - is neither classified as willful nor negligent. [Note: If you throw a knife straight up and it then falls and kills there is no death penalty; but if you threw it sideways and up and it fell and killed there is a death penalty (because in the first case the force killing was gravity while in the latter case there were two forces killing, your initial thrust and gravity.]

Advanced Rashi: Note that there have been several legal citations in todays Weekly Rashi. Several years ago we had a Golden Rambam Rashi series exploring the beautiful relationship between Biblical exegesis and technical Jewish law. The series faded out (primarily because of lack of interest on the readers). However from time to time we still bring citations of Jewish law and explore the exegetical legal interaction.

      7. RASHI METHOD: FORMATTING
      BRIEF EXPLANATION:Inferences from Biblical formatting: #NAME?
      • Use of repetition to indicate formatting effects: bold,italics,...;
      • use of repeated keywords to indicate a bullet effect;
      • rules governing use and interpretation of climactic sequence;
      • rules governing paragraph development and discourse
      This example applies to Rashis Nu36-04b
      URL Reference: (c) http://www.Rashiyomi.com/w34n4.htm
      Brief Summary: If the daughters of a person from Tribe A a)inherit their father's land, b)marry into tribe B, c) and die, then d) their son from tribe B inherits

Verse Nu36-04b
Hebrew Verse וְאִם יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן:
English Verse Even if the children of Israel will have a Jubilee, their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be diminished from the inheritance of our father's tribe.
Rashi Header Hebrew ואם יהיה היובל
Rashi Text Hebrew כלומר אין זו מכירה שחוזרת ביובל, שהירושה אינה חוזרת, ואפילו אם יהיה היובל לא תחזור הנחלה לשבטו, ונמצא שנוספה על נחלת המטה אשר תהיינה להם:
Rashi Header Enlish will have a Jubilee
Rashi Text English That is to say, this is not a form of sale, which returns [to the original owner] in the Jubilee [year], for inheritance does not return at the Jubilee. Even if the Jubilee occurs, the inheritance will not return to its tribe; hence, it is “added to the inheritance of the tribe into which they marry.”

Very often Rashi will make an inference from the paragraph structure. A typical paragraph structures can be parallel or contrastive with or without bullets. The parallel and contrastive structure naturally generate Rashi comments. This type of inference also follows from the Rabbi Ishmael Style rule of inferring from context since the paragraph structure endows the disparate paragraph sentences with a unified context.

    And the chief fathers of the families of the sons of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spoke before Moses, and before the princes, the chief fathers of the people of Isr And they said,
  1. The Lord commanded my lord to give the land for an inheritance by lot to the people of Israel; and
  2. my lord was commanded by the Lord to give the inheritance of Zelophehad our brother to his daughters.
    • And if they are married to any of the sons of the other tribes of the people of Israel,
    • then shall their inheritance be taken from the inheritance of our fathers,
    • and shall be given to the inheritance of the tribe where they are received;
    • so shall it be taken from the lot of our inheritance.
  3. And [even] when the jubilee of the people of Israel shall be, then shall their inheritance be given to the inheritance of the tribe where they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers.

The main point of the Menasheeans is presented in bullet #3. Bullet #4 does not make sense! - what does it add to the inquiry? Rashi explains bullet #4 by interpolating the word [even]. In other words bullet #4 is simply a follow up to bullet #3 - it explains that bullet #3 is permanant without any remedy - for even the Jubilee, which in many other cases frees lost land, does not help here (The Jubilee does not free land lost through inheritance).

We have classified this Rashi as a Rashi based on format. The point here is that Rashi perceives the paragraph Nu36-01:04 as having a supplemental parallel structure: Bullets #3 and #4 supplement each other; bullet #3 states that tribal land is lost while bullet #4 supplements this statement of loss by pointing out that it can not be remedied. As we have explained above such a Rashi inference based on paragraph formatting echoes the Rabbi Ishmael rule of context.

      8. RASHI METHOD: DATABASES
      BRIEF EXPLANATION:Rashi makes inferences from Database queries. The precise definition of database query has been identified in modern times with the 8 operations of Sequential Query Language (SQL).

      This example applies to Rashis Nu30-02a
      URL Reference: (c) http://www.Rashiyomi.com/rule1225.htm
      Brief Summary: Moses learned the Torah from God. He taught it to Aaron who taught it to the other priests who then taught it to the Tribal leaders who then taught it to the nation.

Verse Nu30-02a
Hebrew Verse וַיְדַבֵּר מֹשֶׁה אֶל רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יְ־הֹוָ־ה:
English Verse Moses spoke to the heads of the tribes of the children of Israel, saying: This is the thing the Lord has commanded.
Rashi Header Hebrew ראשי המטות
Rashi Text Hebrew חלק כבוד לנשיאים ללמדם תחלה ואחר כך לכל בני ישראל. ומנין שאף שאר הדברות כן, תלמוד לומר (שמות לד, לא - לב) וישובו אליו אהרן וכל הנשיאים בעדה וידבר משה אליהם ואחרי כן נגשו כל בני ישראל. ומה ראה לאומרה כאן, למד שהפרת נדרים ביחיד מומחה ואם אין יחיד מומחה מפר בשלשה הדיוטות. או יכול שלא אמר משה פרשה זו אלא לנשיאים בלבד, נאמר כאן זה הדבר, ונאמר בשחוטי חוץ (ויקרא יז, ב) זה הדבר, מה להלן נאמרה לאהרן ולבניו ולכל בני ישראל, שנאמר דבר אל אהרן וגו', אף זו נאמרה לכולן:
Rashi Header Enlish the heads of the tribes
Rashi Text English He honored the chieftains by teaching them first, and only later the rest of the Israelites. How do we know that he did so with other statements? For it says, “[Moses called to them] and Aaron and all the princes of the community returned to him, and Moses would speak to them. Afterwards, all the children of Israel would draw near” (Exod. 34:31-32). [If so,] why did [Scripture] see fit to mention it here? It is to teach us that annulment of vows may be performed by a single expert, and if no single expert is available, it may be annulled by three laymen. Alternatively, perhaps Moses related this passage to the princes alone? However, here it says, “This is the word,” and in [the chapter dealing with] sacrifices slaughtered outside the Temple confines it [also] says, “This is the word” (Lev. 17:2). Just as there it was said to Aaron, his sons and all the Israelites, as it says, “Speak to Aaron, etc.” (Lev. 17:2), so in this case was it said to all of them. — [Ned. 78a]

Today we ask the database query: How was the Torah Moses learned from God transmitted to the Jews. The reader is encouraged to perform the query using a standard Biblical Konnkordance or search engine. These database query yields the list below. The list justifies the following Rashi inference: Moses learned the Torah from God. 1) He taught it to Aaron 2) who taught it to the other priests 3) who then taught it to the Tribal leaders 4) who then taught it to the nation. The list below presents the results of the database query and shows examples

Verse Text of verse Inference on Teaching transmission
Lv17-01:02 God spoke to Moses for purposes of saying over Speak to 1) Aaron 2) His Children and 3) To all Jews and say to them This is the matter which God.... Explicit identification of communication from Moses to 1) Aaron 2) Sons and 4) Jews [Note tribal elders are absent - note also that no sequence is mentioned yet...This will be inferred from other verses.]
Lv21-16,17,24 God spoke to Moses for purposes of saying over. Speak to Aaron for purposes of saying over..... and Moses spoke to Aaron and his sons and all Jews. Clear demarkation between Moses-Aaron vs. Moses-Aaron-sons-Jews.
Ex34-31:32 Moses called to them: And Aaron and the Tribal elders returned to him and Moses spoke to them And afterwards the Jews approached and Moses commanded them all that God cited to him at Mount Sinai This verse explicitly identifies (partial) sequence! Aaron and elders first and then the Jews.
Lv11-01:03 God spoke to Moses and Aaron for purposes of saying to them. Speak to the Jews for purposes of saying over these are the beasts that may be eaten.... Stage 1: Moses and Aaron teach
Lv21-01 God spoke to Moses: Speak to the priests the sons of Aaron and tell them... Stage 2: Communication to Aaron's sons.
Nu30-02 Moses spoke to the tribal elders for the Jews to be said over..... Stage 3: Communication to Tribal elders

Advanced Rashi: This is an exciting example of a Rashi derivation. Many people regard the Moses-> Aaron -> Priests -> Tribal leaders -> Israelites midrash as fanciful and either based on oral tradition or else read into the Biblical text to emphasize a so-called development of an emphasis on learning as a primary means of serving God. It is therefore fascinating to see that explicit Biblical texts fully justify this 4-fold method of transmission. The fact that this Rashi comment is the simple meaning of the explicit Biblical texts justifies the statement made by Rav Hirsch that the Jews had a sort of Kollel existence in the Wilderness - they were stipened by God Himself so that they could sit and learn all day (There was nothing else to do). Rav Hirsch is quick to point out that this Kollel type existence only existed in the miraculous wilderness stay and was replaced by normal living - Torah learning with a job - when they entered Israel, left the miracle-based existence, and started leading ordinary non-miraculous lives. We see here the importance of fully investigating and justifying Rashi comments since their intrinsicness to the Biblical text justifies certain attitudes of Jewish philosophy and outlook.

This is a true peach of a Rashi clearly illustrating the database method. We have spoken frequently about the distinct flavor of each Rashi method. The database method is characteristically not punchy and sometimes sketchy. For example, in the Rashi we are studying today there is no explicit statement that Moses spoke to Aaron who taught his sons who taught the elders who taught the Jews. Rather we have partial statements. One verse itemizes most of the 4 sets of people. Another verse indicates a partial sequence. Finally we have verses identifying, but in specific situations, the communication to individual groups. It is therefore tempting to say that Rashi knew of the 4 fold sequence through an oral tradition. This is acceptable but it is not the total explanation. The technical thing to observe is that Rashi has supportive Biblical texts which even if they don't fully justify his assertion strongly point in that direction. Part of the act of learning Torah is finding clear proofs, part is learning oral traditions, and part is identifying supportive proofs. All of these are important and should not be belittled. It is therefore important to gather all the verses together (as we have done with some extra verses of our own) to show how the supportive texts fit together.

In conclusion this is an extremely instructive example of the database method. Those serious students of Rashi who wish to have a proper feel for what they can and what they cannot do with Biblical texts should carefully study this Rashi analysis as a prototypical model.

      9. RASHI METHOD: SPREADSHEETS
      BRIEF EXPLANATION: The common denominator of the 3 submethods of the Spreadsheet method is that inferences are made from non textual material. The 3 submethods are as follows:
      • Spreadsheet: Rashi makes inferences of a numerical nature that can be summarized in a traditional spreadsheet
      • Geometric: Rashi clarifies a Biblical text using descriptions of geometric diagrams
      • Fill-ins: Rashi supplies either real-world background material or indicates real-world inferences from a verse. The emphasis here is on the real-world, non-textual nature of the material.
      This example applies to Rashis Nu33-01a
      URL Reference: (c) http://www.Rashiyomi.com/w34n4.htm
      Brief Summary: The Jews in the wilderness spent most of the 40 years making 20 stops - about 1 stop every 2 years - thus the wandering was not excessively burdensome.

Verse Nu33-01a
Hebrew Verse אֵלֶּה מַסְעֵי בְנֵי יִשְׂרָאֵל אֲשֶׁר יָצְאוּ מֵאֶרֶץ מִצְרַיִם לְצִבְאֹתָם בְּיַד מֹשֶׁה וְאַהֲרֹן:
English Verse These are the journeys of the children of Israel who left the land of Egypt in their legions, under the charge of Moses and Aaron.
Rashi Header Hebrew אלה מסעי
Rashi Text Hebrew למה נכתבו המסעות הללו, להודיע חסדיו של מקום, שאעפי שגזר עליהם לטלטלם ולהניעם במדבר, לא תאמר שהיו נעים ומטולטלים ממסע למסע כל ארבעים שנה ולא היתה להם מנוחה, שהרי אין כאן אלא ארבעים ושתים מסעות. צא מהם יד, שכולם היו בשנה ראשונה, קודם גזירה, משנסעו מרמעסס עד שבאו לרתמה. שמשם נשתלחו המרגלים, שנאמר (במדבר יב, טז) ואחר נסעו העם מחצרות וגו' (שם יג, ב) שלח לך אנשים וגו'. וכאן הוא אומר ויסעו מחצרות ויחנו ברתמה, למדת שהיא במדבר פארן. ועוד הוצא משם שמונה מסעות שהיו לאחר מיתת אהרן מהר ההר עד ערבות מואב בשנת הארבעים, נמצא שכל שמנה ושלשים שנה לא נסעו אלא עשרים מסעות. זה מיסודו של רבי משה הדרשן. ורבי תנחומא דרש בו דרשה אחרת משל למלך שהיה בנו חולה והוליכו למקום רחוק לרפאותו, כיון שהיו חוזרין התחיל אביו מונה כל המסעות. אמר לו כאן ישננו, כאן הוקרנו, כאן חששת את ראשך וכו':
Rashi Header Enlish These are the journeys
Rashi Text English Why were these journeys recorded? To inform us of the kind deeds of the Omnipresent, for although He issued a decree to move them around [from place to place] and make them wander in the desert, you should not say that they were moving about and wandering from station to station for all forty years, and they had no rest, because there are only forty-two stages. Deduct fourteen of them, for they all took place in the first year, before the decree, from when they journeyed from Rameses until they arrived in Rithmah, from where the spies were sent, as it says, “Then the people journeyed from Hazeroth [and camped in the desert of Paran].” (12:16); “Send out for yourself men…” (13:2), and here it says, “They journeyed from Hazeroth and camped at Rithmah,” teaching us that it [Rithmah] was in the desert of Paran. Subtract a further eight stages which took place after Aaron’s death-from Mount Hor to the plains of Moab-during the fortieth year, and you will find that throughout the thirty-eight years they made only twenty journeys. I found this in the commentary of R. Moshe (Hadarshan) [the preacher] (Mid. Aggadah). R. Tanchuma expounds it in another way. It is analogous to a king whose son became sick, so he took him to a far away place to have him healed. On the way back, the father began citing all the stages of their journey, saying to him, “This is where we sat, here we were cold, here you had a headache etc.” - [Mid. Tanchuma Massei 3, Num. Rabbah 23:3]

Chapter Nu33 speaking about the punishment of wanderings for fourty years in the wilderness before entering Israel describes the 42 towns where they stoped. Rashi offers the following spreadsheet analysis:

Sequence # Place Event Verse-Event Year Verse-Year
13 ChaTzayRoth Miriam's slander/punishment Nu12-14:16 Year 2 Nu01-01,Nu09-01
14 Rithmah Spy incident Nu13 Year 2 of 40 Nu13-01
34 Hor HaHar Death of Aaron Nu33-37:38 Year 40 of 40 Nu33-37:38

    Based on the above spreadsheet we have the following charming Rashi:
  • There were 42 stops during 40 years
  • There were 14 stops during year 1, till the spy incident.
  • There were 8 stops during year 40, (#34-#42), after Aaron's death.
  • --------------------------------------------------
  • There remains 20 stops during the remaining years 2-39
  • Hence the Jews spent about 2 years per stop on average
  • Hence we see God's mercy; he did not overburden the Jews in His punishment of wandering. They had sufficient time to stop in each place

      10. RASHI METHOD: SYMBOLISM
      BRIEF EXPLANATION: Rashi provides symbolic interpretations of words, verses, and chapters. Rashi can symbolically interpret either
      • (10a) entire Biblical chapters such as the gifts of the princes, Nu-07
      • (10b) individual items, verses and words
      The rules governing symbolism and symbolic interpretation are presented in detail on my website.

      This examples applies to Rashis Nu35-25a
      URL Reference: (c) http://www.Rashiyomi.com/w34n4.htm
      Brief Summary: The Priests atone for NEGLIGENCE. Hence the High priest's death atones for the NEGLIGENT murder and sets the murderer free.

Verse Nu35-25a
Hebrew Verse וְהִצִּילוּ הָעֵדָה אֶת הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל עִיר מִקְלָטוֹ אֲשֶׁר נָס שָׁמָּה וְיָשַׁב בָּהּ עַד מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ:
English Verse The congregation shall protect the murderer from the hand of the blood avenger, and the congregation shall return him to the city of refuge to which he had fled, and he shall remain there until the Kohen Gadol, who anointed him with the sacred oil, dies.
Rashi Header Hebrew עד מות הכהן הגדול
Rashi Text Hebrew שהוא בא להשרות שכינה בישראל ולהאריך ימיהם, והרוצח בא לסלק את השכינה מישראל ומקצר את ימי החיים. אינו כדאי שיהא לפני כהן גדול. דבר אחר לפי שהיה לו לכהן גדול להתפלל שלא תארע תקלה זו לישראל בחייו:
Rashi Header Enlish until the kohen gadol… dies
Rashi Text English For he causes the Divine Presence to rest upon Israel and thus prolong their lives, whereas the murderer causes the Divine Presence to withdraw from Israel and thus shorten their lives. He is not worthy of standing before the Kohen Gadol [Sifrei Massei 20]. Another interpretation: Because the Kohen Gadol should have prayed that such a misfortune should not befall Israel during his lifetime [Mak. 11a].

Verse Nu35-25a states And the congregation shall deliver the negligent murderer from the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, where he had fled; and he shall live there until the death of the high priest, who was anointed with the holy oil.

Rashi comments on the connection between the underlined phrase connecting the death of the high priest to the release of the negligent murderer from the prison city of refuge:A primary task of the Priest is to atone for inadvertency. For example a person who negligently descecrates the Sabbath receives atonement by bringing a sin offering and attending to the procedures performed by the priest. If the priests had done their job perfectly there would be no negligent murders. Consequently when the High Priest dies ( as a punishment for lack of prevention of negligence) the negligent murderer goes free.

We should explain why the death of the priest releases the prisoner. Prior to the death of the priest the blood-avenger blaimed the murder on the murderer's negligence. The blood-avenger may wish to avenge the murder by killing the murderer. However when the High Priest dies a message is sent to the blood avenger: Perhaps the murder is not the murderer's fault. Perhaps it is the priest's fault. If the priests had been more diligent in their prevention of negligence then the murder would not have happened.Since you are not certain whether the negligent murder was the fault of the priest or the murderer you shouldn't want to kill the murderer.

Conclusion

This week's parshah contains examples examples of all Rashi methods. Visit the RashiYomi website at http://www.Rashiyomi.com and http://www.Rashiyomi.com/rule.htm for further details and examples.